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Words of Indian Saints Part #23

paramahansa-yogananda“The cow to me means the entire sub-human world, extending man’s sympathies beyond his own species,” the Mahatma has explained. “Man through the cow is enjoined to realize his identity with all that lives. Why the ancient rishis selected the cow for apotheosis is obvious to me. The cow in India was the best comparison; she was the giver of plenty. Not only did she give milk, but she also made agriculture possible. The cow is a poem of pity; one reads pity in the gentle animal. She is the second mother to millions of mankind. Protection of the cow means protection of the whole dumb creation of God. The appeal of the lower order of creation is all the more forceful because it is speechless.”

Three daily rituals are enjoined on the orthodox Hindu. One is Bhuta Yajna, an offering of food to the animal kingdom. This ceremony symbolizes man’s realization of his obligations to less evolved forms of creation, instinctively tied to bodily identifications which also corrode human life, but lacking in that quality of liberating reason which is peculiar to humanity. Bhuta Yajna thus reinforces man’s readiness to succor the weak, as he in turn is comforted by countless solicitudes of higher unseen beings. Man is also under bond for rejuvenating gifts of nature, prodigal in earth, sea, and sky. The evolutionary barrier of incommunicability among nature, animals, man, and astral angels is thus overcome by offices of silent love.

The other two daily yajnas are Pitri and Nri. Pitri Yajna is an offering of oblations to ancestors, as a symbol of man’s acknowledgment of his debt to the past, essence of whose wisdom illumines humanity today. Nri Yajna is an offering of food to strangers or the poor, symbol of the present responsibilities of man, his duties to contemporaries.

“A beggar cannot renounce wealth,” Master would say. “If a man laments: ‘My business has failed; my wife has left me; I will renounce all and enter a monastery,’ to what worldly sacrifice is he referring? He did not renounce wealth and love; they renounced him!”

“Yes, diet is important in the Satyagraha movement-as everywhere else,” he said with a chuckle. “Because I advocate complete continence for satyagrahis, I am always trying to find out the best diet for the celibate. One must conquer the palate before he can control the procreative instinct. Semi-starvation or unbalanced diets are not the answer. After overcoming the inward greed for food, a satyagrahi must continue to follow a rational vegetarian diet with all necessary vitamins, minerals, calories, and so forth. By inward and outward wisdom in regard to eating, the SATYAGRAHI’S sexual fluid is easily turned into vital energy for the whole body.”

Hinduism is not an exclusive religion. In it there is room for the worship of all the prophets of the world. It is not a missionary religion in the ordinary sense of the term. It has no doubt absorbed many tribes in its fold, but this absorption has been of an evolutionary, imperceptible character.

The unique feature of Hinduism among the world religions is that it derives not from a single great founder but from the impersonal Vedic scriptures. Hinduism thus gives scope for worshipful incorporation into its fold of prophets of all ages and all lands. The Vedic scriptures regulate not only devotional practices but all important social customs, in an effort to bring man’s every action into harmony with divine law.

Hinduism tells each man to worship God according to his own faith or dharma, and so lives at peace with all religions. The scriptures define dharma as “the natural universal laws whose observance enables man to save himself from degradation and suffering.”

Of Christ, Gandhi has written: “I am sure that if He were living here now among men, He would bless the lives of many who perhaps have never even heard His name . . . just as it is written: ‘Not every one that saith unto me, Lord, Lord . . . but he that doeth the will of my Father.’ In the lesson of His own life, Jesus gave humanity the magnificent purpose and the single objective toward which we all ought to aspire. I believe that He belongs not solely to Christianity, but to the entire world, to all lands and races.”

Alone among great leaders, Gandhi has offered a practical nonviolent alternative to armed might. To redress grievances and remove injustices, the Mahatma has employed nonviolent means which again and again have proved their effectiveness. He states his doctrine in these words:

I have found that life persists in the midst of destruction. Therefore there must be a higher law than that of destruction. Only under that law would well-ordered society be intelligible and life worth living.
If that is the law of life we must work it out in daily existence. Wherever there are wars, wherever we are confronted with an opponent, conquer by love. I have found that the certain law of love has answered in my own life as the law of destruction has never done.
In India we have had an ocular demonstration of the operation of this law on the widest scale possible. I don’t claim that nonviolence has penetrated the 360,000,000 people in India, but I do claim it has penetrated deeper than any other doctrine in an incredibly short time.
It takes a fairly strenuous course of training to attain a mental state of nonviolence. It is a disciplined life, like the life of a soldier. The perfect state is reached only when the mind, body, and speech are in proper coordination. Every problem would lend itself to solution if we determined to make the law of truth and nonviolence the law of life.

War and crime never pay. The billions of dollars that went up in the smoke of explosive nothingness would have been sufficient to have made a new world, one almost free from disease and completely free from poverty. Not an earth of fear, chaos, famine, pestilence, the danse macabre, but one broad land of peace, of prosperity, and of widening knowledge.

“One should forgive, under any injury,” says the Mahabharata. “It hath been said that the continuation of species is due to man’s being forgiving. Forgiveness is holiness; by forgiveness the universe is held together. Forgiveness is the might of the mighty; forgiveness is sacrifice; forgiveness is quiet of mind. Forgiveness and gentleness are the qualities of the self-possessed. They represent eternal virtue.”
Nonviolence is the natural outgrowth of the law of forgiveness and love. “If loss of life becomes necessary in a righteous battle,” Gandhi proclaims, “one should be prepared, like Jesus, to shed his own, not others’, blood. Eventually there will be less blood spilt in the world.”

“I would wait, if need be for ages,” Gandhi says, “rather than seek the freedom of my country through bloody means.” Never does the Mahatma forget the majestic warning: “All they that take the sword shall perish with the sword.” Matthew 26:52.

Gandhi has written:
I call myself a nationalist, but my nationalism is as broad as the universe. It includes in its sweep all the nations of the earth. My nationalism includes the well-being of the whole world. I do not want my India to rise on the ashes of other nations. I do not want India to exploit a single human being. I want India to be strong in order that she can infect the other nations also with her strength.

The Mahatma wholeheartedly believes in the inherent nobility of man. The inevitable failures have never disillusioned him. “Even if the opponent plays him false twenty times,” he writes, “the satyagrahi is ready to trust him the twenty- first time, for an implicit trust in human nature is the very essence of the creed.”

If we are to make progress, we must not repeat history but make new history. We must add to the inheritance left by our ancestors. If we may make new discoveries and inventions in the phenomenal world, must we declare our bankruptcy in the spiritual domain? Is it impossible to multiply the exceptions so as to make them the rule? Must man always be brute first and man after, if at all?”

“Resort to force in the Great War I failed to bring tranquillity,” Franklin D. Roosevelt has pointed out. “Victory and defeat were alike sterile. That lesson the world should have learned.”

“The more weapons of violence, the more misery to mankind,” Lao-tzu taught. “The triumph of violence ends in a festival of mourning.”

“I am fighting for nothing less than world peace,” Gandhi has declared. “If the Indian movement is carried to success on a nonviolent Satyagraha basis, it will give a new meaning to patriotism and, if I may say so in all humility, to life itself.”

Before the West dismisses Gandhi’s program as one of an impractical dreamer, let it first reflect on a definition of Satyagraha by the Master of Galilee:
“Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.” (Matthew 5:38-39)

Excerpts from the book by Paramhansa Yogananda “Autobiography of a Yogi”

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Words of Indian Saints Part #19

paramahansa-yoganandaMarconi, the great inventor, made the following admission of scientific inadequacy before the finalities: “The inability of science to solve life is absolute. This fact would be truly frightening were it not for faith. The mystery of life is certainly the most persistent problem ever placed before the thought of man.”

“‘Woman,’ he said, ‘seek divine wealth, not the paltry tinsel of earth. After acquiring inward treasure, you will find that outward supply is always forthcoming.’

“The Son of God is the Christ or Divine Consciousness in man. No mortal can glorify God. The only honor that man can pay his Creator is to seek Him; man cannot glorify an Abstraction that he does not know. The ‘glory’ or nimbus around the head of the saints is a symbolic witness of their capacity to render divine homage.”

Though the human race and its works disappear tracelessly by time or bomb, the sun does not falter in its course; the stars keep their invariable vigil. Cosmic law cannot be stayed or changed, and man would do well to put himself in harmony with it. If the cosmos is against might, if the sun wars not with the planets but retires at dueful time to give the stars their little sway, what avails our mailed fist? Shall any peace indeed come out of it? Not cruelty but good will arms the universal sinews; a humanity at peace will know the endless fruits of victory, sweeter to the taste than any nurtured on the soil of blood.

Though India’s civilization is ancient above any other, few historians have noted that her feat of national survival is by no means an accident, but a logical incident in the devotion to eternal verities which India has offered through her best men in every generation. By sheer continuity of being, by intransitivity before the ages-can dusty scholars truly tell us how many?-India has given the worthiest answer of any people to the challenge of time.

The Upanishads have minutely classified every stage of spiritual advancement. A siddha (“perfected being”) has progressed from the state of a jivanmukta (“freed while living”) to that of a paramukta (“supremely free”-full power over death); the latter has completely escaped from the mayic thralldom and its reincarnational round. The paramukta therefore seldom returns to a physical body; if he does, he is an avatar, a divinely appointed medium of supernal blessings on the world.

“‘The substance of a dream is held in materialization by the subconscious thought of the dreamer. When that cohesive thought is withdrawn in wakefulness, the dream and its elements dissolve. A man closes his eyes and erects a dream-creation which, on awakening, he effortlessly dematerializes. He follows the divine archetypal pattern. Similarly, when he awakens in cosmic consciousness, he will effortlessly dematerialize the illusions of the cosmic dream.

The karmic law requires that every human wish find ultimate fulfillment. Desire is thus the chain which binds man to the reincarnational wheel.

“Always remember that you belong to no one, and no one belongs to you. Reflect that some day you will suddenly have to leave everything in this world-so make the acquaintanceship of God now,” the great guru told his disciples. “Prepare yourself for the coming astral journey of death by daily riding in the balloon of God-perception. Through delusion you are perceiving yourself as a bundle of flesh and bones, which at best is a nest of troubles. Meditate unceasingly, that you may quickly behold yourself as the Infinite Essence, free from every form of misery. Cease being a prisoner of the body; using the secret key of Kriya, learn to escape into Spirit.”

The great guru taught his disciples to avoid theoretical discussion of the scriptures. “He only is wise who devotes himself to realizing, not reading only, the ancient revelations,” he said. “Seek truth in meditation, not in moldy books. Look in the sky to find the moon, not in the pond.”-Persian Proverb. “Solve all your problems through meditation. Exchange unprofitable religious speculations for actual God-contact. Clear your mind of dogmatic theological debris; let in the fresh, healing waters of direct perception. Attune yourself to the active inner Guidance; the Divine Voice has the answer to every dilemma of life. Though man’s ingenuity for getting himself into trouble appears to be endless, the Infinite Succor is no less resourceful.”

“We know that man is usually helpless against the insurgent sway of evil passions, but these are rendered powerless and man finds no motive in their indulgence when there dawns on him a consciousness of superior and lasting bliss through Kriya. Here the give-up, the negation of the lower passions, synchronizes with a take-up, the assertion of a beatitude. Without such a course, hundreds of moral maxims which run in mere negatives are useless to us.

“Our eagerness for worldly activity kills in us the sense of spiritual awe. We cannot comprehend the Great Life behind all names and forms, just because science brings home to us how we can use the powers of nature; this familiarity has bred a contempt for her ultimate secrets. Our relation with nature is one of practical business. We tease her, so to speak, to know how she can be used to serve our purposes; we make use of her energies, whose Source yet remains unknown. In science our relation with nature is one that exists between a man and his servant, or in a philosophical sense she is like a captive in the witness box. We cross-examine her, challenge her, and minutely weigh her evidence in human scales which cannot measure her hidden values. On the other hand, when the self is in communion with a higher power, nature automatically obeys, without stress or strain, the will of man. This effortless command over nature is called ‘miraculous’ by the uncomprehending materialist.

For the faults of the many, judge not the whole. Everything on earth is of mixed character, like a mingling of sand and sugar. Be like the wise ant which seizes only the sugar, and leaves the sand untouched.

In his youth Kabir was approached by two disciples who wanted minute intellectual guidance along the mystic path. The master responded simply: “Path presupposes distance; If He be near, no path needest thou at all. Verily it maketh me smile To hear of a fish in water athirst!”

“Forget you were born a Hindu, and don’t be an American. Take the best of them both,” Master said in his calm way of wisdom. “Be your true self, a child of God. Seek and incorporate into your being the best qualities of all your brothers, scattered over the earth in various races.”

“Lord, he who remembers Thee as the Sole Giver will never lack the sweetness of friendship among mortals.”

A passage in Eusebius relates an interesting encounter between Socrates and a Hindu sage. The passage runs: “Aristoxenus, the musician, tells the following story about the Indians. One of these men met Socrates at Athens, and asked him what was the scope of his philosophy. ‘An inquiry into human phenomena,’ replied Socrates. At this the Indian burst out laughing. ‘How can a man inquire into human phenomena,’ he said, ‘when he is ignorant of divine ones?'” The Aristoxenus mentioned was a pupil of Aristotle, and a noted writer on harmonics. His date is 330 B.C.

Excerpts from the book by Paramhansa Yogananda “Autobiography of a Yogi”